High Holy Days and "Ha'azinu"
Wooh hooh! We did it! Beineinu completed it's first High Holy Days. The journey was exhausting and exhilarating! We did it! And we couldn't have done it without all of you! We hope the experience was energizing and meaningful.
We are grateful to everyone who was able to join us. Your presence, participation, warmth and care made it possible for us to connect with one another, with the self and hopefully something greater than self.
Thank you to all of our volunteers. Thank you to the incredible staff that made sure we were comfortable and prepared. Thank you to our off the charts musicians!
The journey was exhausting and exhilarating!
Beineinu, we created holy space.
We look forward to many opportunities to gather in the coming year.
B'vracha(in blessing),
Laurie and Daphna
A little Torah:
It's only fitting that this week's Torah portion is "Ha'azinu", which means "Hey all of you people! Listen up! Listening was a major focus in our work together over the High Holy Days. We explored the essential role listening and hearing play in the path towards repentance and forgiveness.
How do we put ourselves in a position to really listen?
How do we truly hear our voice and the voice of the other?
This is Moshe's farewell speech to his people. He has spent his life guiding, supporting, nurturing and loving the Israelites. Moshe dedicated himself to God and to cultivating a nation. It is now time for him to say "good-bye". He wants the full attention of all of the people as he reviews their journey from slavery to freedom.
The journey from slavery to freedom is the path towards repentance and forgiveness. It's the High Holy Days all over again. (And we thought we were done until next year). When we engage in a process of true repentance we are accepting responsibility for our actions. We are holding ourselves accountable. The High Holy Days gives us permission to ask for forgiveness from others and almost more importantly gives us permission to forgive ourselves. This leads to freedom. This leads us to a place of renewal and has the potential to lead us into a place of joy. When we forgive others we are releasing them from the weight of their wrong doings. When we forgive ourselves we do the same.
One of the most compelling aspects of Judaism is that we are never asked to be perfect. We are always asked to try. We are always expected to do better the next time.
The work continues throughout the year. We take the themes of the High Holy Days into the coming year as a way of checking in with ourselves. Are we on the right track? Which way are we steering? Are we steering towards kindness and compassion?
Remember, we are not alone. Ki anu amecha, "Because we are Your people." We are part of something greater than the self. We hold each other in tenderness. We hold each other in kindness. We hold each other in love.
Mekor Ha'Chayiim, Source of Life, as we make our way into Shabbat and into the New Year, may we have the strength to continue the process of reflection, repentance and forgiveness. Let us lead with open hearts and open minds. May we blessed with meaning and joy.
Shabbat shalom u'mevorach(a peaceful and blessed Shabbat),
Laurie
9.18.15 A little Yom Kippur
Kol Nidre
The opening prayer for Yom Kippur is Kol Nidre/"All of Our Vows". On behalf of the entire People of Israel, the service leader asks God to nullify all vows from the previous year and forgive all transgressions. "Let our vows not be considered vows; let our prohibitions not be considered prohibitions; and let our oaths not be considered oaths."
And God responds favorably. "I have pardoned in accordance with your words." It's as simple as that. We ask and God does. It's as simple as that.
And...it's never as simple as that.
The prayer is actually repeated 3 times. The melody intensifies with each repetition. It is a prayer of yearning and pleading. It almost sounds as if the service leader is crying, begging God. The service leader is the bridge between the people and God. The fate of the entire People of Israel lies in the hands, actually the voice, of one person. One person, one voice stands between blame and forgiveness, life and death. The service leader is working hard for all of us.
So what do we need to do prior to the recitation of the prayer? What should we do for the service leader? What can we do for God?
What if we turn the words of the prayer onto ourselves? What if instead of asking God, each of us makes the same request of our own self? What if each of us forgives our own self? Can we make ourselves vulnerable enough to stand in the face of our own wrongdoing? Can we engage our vulnerability as a source of strength (instead of weakness)? This is an opportunity to release ourselves from the weight of past mistakes. We can forgive ourselves. We have the power to do so and in a sense we are obligated to in order to enter the new year anew. Perhaps "Kol Nidre" has God forgiving immediately to enable us to do the same. If God can "Let it Go", the so should we.
As we make our way to "Kol Nidre", entrusting our fate to our service leader, let each of us take an honest accounting of our vows and our transgressions. Let each of us honor the neshama/the soul, that is restored to us every morning. Let each of us demonstrate self compassion and grant ourselves forgiveness.
May the coming year be filled with forgiveness, kindness and meaning.
G'mar Chatima Tova,
Laurie
9.11.15 "Signed. Sealed. Delivered. I'm Yours."
Reminder regarding High Holy Day services: WEST END SYNAGOGUE IS LOCATED AT 69th and AMSTERDAM AVE. Looking forward to bringing in the New Year together.
And now for some Torah:
When Stevie Wonder was writing the lyrics to this totally awesome song, while many of his songs reflect a powerful and intense relationship with God, I highly doubt, he was referencing "U-netaneh Tokef". The prayer, embedded within the Amidah (the Standing Prayer) of the Rosh Hashanah morning service, answering the question "What is the point of these High Holy Days?"
From Rosh Hashanah through Yom Kippur we are engaged in a process of repentance and reflection. We hope the work we have done will persuade God to write us in the Book of Life.
We pray:
Let us proclaim the power of this day-
a day that is awe-some and awe-ful.
and inspires highest praise for Your dominion,
for Your throne is a throne of love;
Your reign is a reign of truth.
...On Rosh Hashanah this is written;
on the Fast of Yom Kippur this is sealed:
Who will pass from this world?
Who will be born into it?
Who will live and who will die?
Who will reach the ripeness of age,
who will be taken before their time;
who by fire and who by water;
who by war and who by beast;
who by famine and who by drought;
who by earthquake and who by plague;
who by strangling and who by stoning;
who will rest and will will wonder;
who will be tranquil and who will be troubled;
who will be calm and who tormented;
who will live in poverty and who in prosperity;
who will be low and who will be elevated;
But through return to the right path,
through prayer and righteousness
we can transcend the harshness of the decree.
Every year we recite these same words creating an image of God deciding our fate. "Did I repent hard enough? Honestly enough? Enough so that God will grant me another year of life?"
Really?
Really?
Really?
It's an incredibly disturbing, challenging, and in many ways, absolutely absurd image.
I don't know exactly how the "Book of Life" works but I'm fairly certain, in fact, I would lean towards very certain that it ISN'T how it was just described above earlier. God is NOT sitting on a throne, looking down, judging whether or not my self reflection and my repentance are "good" enough, worthy enough to result in my be written in the big bad book of life. Too many good people have died and too many wicked have continued to live. It is literally impossible to take this prayer literally.
And, that doesn't take away from its "awe-some" and "awe-full" ness.
The items listed can be put into many categories - including; humans are the cause and something larger than humans is the cause. Perhaps God? Nature? Energy? Something not human.
People are born and people die. Some people live a long time and some lives are cut way too short. There are earthquakes, drought, and fires.
And then there are the things humans cause. We speak nastily about someone. We bully. We are impatient to the point where we diminish. We are jealous. We steal. We are silent. We hurt. We are selfish. These actions and their impact are not meant to be resolved with God. Matters between people need to be resolved by people. If I have harmed someone, I need to figure out how to make up for the pain and suffering I have caused. If someone has harmed me, I need to find a way to forgive and move forward.
We also love. We show compassion. We help those in distress. We are respectful. We offer dignity. We compliment. We share. We elevate. We speak out. We create change. We make room. We hope.
What will we choose in the coming year? What qualities will guide our actions? What will we do in this life? Who will be brought low and who will be raised up by our hands?
It would be easy to put in the hands of God. Then we are free from responsibility and blame. Are we ready to accept the privilege and the responsibility of being in charge of "signing", "sealing" and "delivering" our own selves?
May you be blessed with compassion.
May you be blessing with meaning.
May you be blessed with peace.
Wishing everyone a Shabbat shalom and a "Shana tova u'mevorach" - a good and blessed year.
Laurie
And now for some Torah:
When Stevie Wonder was writing the lyrics to this totally awesome song, while many of his songs reflect a powerful and intense relationship with God, I highly doubt, he was referencing "U-netaneh Tokef". The prayer, embedded within the Amidah (the Standing Prayer) of the Rosh Hashanah morning service, answering the question "What is the point of these High Holy Days?"
From Rosh Hashanah through Yom Kippur we are engaged in a process of repentance and reflection. We hope the work we have done will persuade God to write us in the Book of Life.
We pray:
Let us proclaim the power of this day-
a day that is awe-some and awe-ful.
and inspires highest praise for Your dominion,
for Your throne is a throne of love;
Your reign is a reign of truth.
...On Rosh Hashanah this is written;
on the Fast of Yom Kippur this is sealed:
Who will pass from this world?
Who will be born into it?
Who will live and who will die?
Who will reach the ripeness of age,
who will be taken before their time;
who by fire and who by water;
who by war and who by beast;
who by famine and who by drought;
who by earthquake and who by plague;
who by strangling and who by stoning;
who will rest and will will wonder;
who will be tranquil and who will be troubled;
who will be calm and who tormented;
who will live in poverty and who in prosperity;
who will be low and who will be elevated;
But through return to the right path,
through prayer and righteousness
we can transcend the harshness of the decree.
Every year we recite these same words creating an image of God deciding our fate. "Did I repent hard enough? Honestly enough? Enough so that God will grant me another year of life?"
Really?
Really?
Really?
It's an incredibly disturbing, challenging, and in many ways, absolutely absurd image.
I don't know exactly how the "Book of Life" works but I'm fairly certain, in fact, I would lean towards very certain that it ISN'T how it was just described above earlier. God is NOT sitting on a throne, looking down, judging whether or not my self reflection and my repentance are "good" enough, worthy enough to result in my be written in the big bad book of life. Too many good people have died and too many wicked have continued to live. It is literally impossible to take this prayer literally.
And, that doesn't take away from its "awe-some" and "awe-full" ness.
The items listed can be put into many categories - including; humans are the cause and something larger than humans is the cause. Perhaps God? Nature? Energy? Something not human.
People are born and people die. Some people live a long time and some lives are cut way too short. There are earthquakes, drought, and fires.
And then there are the things humans cause. We speak nastily about someone. We bully. We are impatient to the point where we diminish. We are jealous. We steal. We are silent. We hurt. We are selfish. These actions and their impact are not meant to be resolved with God. Matters between people need to be resolved by people. If I have harmed someone, I need to figure out how to make up for the pain and suffering I have caused. If someone has harmed me, I need to find a way to forgive and move forward.
We also love. We show compassion. We help those in distress. We are respectful. We offer dignity. We compliment. We share. We elevate. We speak out. We create change. We make room. We hope.
What will we choose in the coming year? What qualities will guide our actions? What will we do in this life? Who will be brought low and who will be raised up by our hands?
It would be easy to put in the hands of God. Then we are free from responsibility and blame. Are we ready to accept the privilege and the responsibility of being in charge of "signing", "sealing" and "delivering" our own selves?
May you be blessed with compassion.
May you be blessing with meaning.
May you be blessed with peace.
Wishing everyone a Shabbat shalom and a "Shana tova u'mevorach" - a good and blessed year.
Laurie
9.3.15 BE KIND
be kind
be kind
be kind
shabbat shalom
(and join us for high HOLY days - register today - tell your friends - tell your neighbors - tell people who aren't your friends)
be kind
be kind
shabbat shalom
(and join us for high HOLY days - register today - tell your friends - tell your neighbors - tell people who aren't your friends)
8.28.15 Shoftim and Ki Teitze
Last week's Torah portion, Shoftim, included one of the most important mitzvot/obligations/responsibilities/privileges; "Tzedek tzedek tirdof," Justice, justice you shall pursue (literally chase). And then seventy four mitzvot are given in this week's Torah portion, Ki Teitze. (More than any other portion, according to Chabad.org.)
Last week we were commanded to chase, run after justice. It's so important that the word is repeated twice "justice, justice". And this week we are commanded to observe a whole bunch of laws including; burying the dead without [undue] delay, returning a found object, the prohibition against causing pain to any living creature, the prohibition against prostitution, the laws of marriage and divorce, the procedure of the Levirate marriage, and the obligation to wipe out the memory of Amalek.
So what's the connection between the two? The obvious connection is that all of the commandments listed in this week's portion are about the pursuit of justice. But, let's go deeper.
The mitzvot listed aren't only about justice. They are about compassion too. Burying the dead as quickly as possible is an act of compassion to those in mourning and also to the person who has died. Returning a found object to its owner is an act of compassion towards the person who is missing the item. We all know what it feels like to lose/misplace something really important to us (Handbag or cell phone anyone???). And we know the extreme relief we feel when it's returned. I must confess, I am not quite certain (yet) how compassion relates to wiping out the enemy.
There must be a link between justice and compassion. Perhaps the only way to have true justice, full justice, real justice, is to mix it with some amount of compassion. It's quite compelling that our obligation is two fold. We are obligated to seek out justice. We may not stand idly by knowing a wrong is being done. We may not remove or ignore our responsibility from a situation just because we aren't the ones committing the wrong. As soon as we know about the injustice we must do what we can to stop it and protect what is being harmed. This is not simple.
In addition, we must also be mindful that compassion plays a role in our efforts. This is also not simple.
The Torah never asks us to be perfect. It always asks us to try.
Mekor Hachayiim, Source of Life, as we move into Shabbat, continuing our journey through Elul, each day getting closer and closer to Rosh Hashanah, may we be mindful of our responsibility to chase after - run after justice. May we be mindful of the importance of inserting compassion. May we be mindful of our capacity for both.
Shabbat shalom u'mevorach,
Laurie
Don't miss out.
Register for High Holy Days.
Beineinu wants you.
Register for High Holy Days.
Bring family.
Register for High Holy Days.
Tell a friend or two.
Last week we were commanded to chase, run after justice. It's so important that the word is repeated twice "justice, justice". And this week we are commanded to observe a whole bunch of laws including; burying the dead without [undue] delay, returning a found object, the prohibition against causing pain to any living creature, the prohibition against prostitution, the laws of marriage and divorce, the procedure of the Levirate marriage, and the obligation to wipe out the memory of Amalek.
So what's the connection between the two? The obvious connection is that all of the commandments listed in this week's portion are about the pursuit of justice. But, let's go deeper.
The mitzvot listed aren't only about justice. They are about compassion too. Burying the dead as quickly as possible is an act of compassion to those in mourning and also to the person who has died. Returning a found object to its owner is an act of compassion towards the person who is missing the item. We all know what it feels like to lose/misplace something really important to us (Handbag or cell phone anyone???). And we know the extreme relief we feel when it's returned. I must confess, I am not quite certain (yet) how compassion relates to wiping out the enemy.
There must be a link between justice and compassion. Perhaps the only way to have true justice, full justice, real justice, is to mix it with some amount of compassion. It's quite compelling that our obligation is two fold. We are obligated to seek out justice. We may not stand idly by knowing a wrong is being done. We may not remove or ignore our responsibility from a situation just because we aren't the ones committing the wrong. As soon as we know about the injustice we must do what we can to stop it and protect what is being harmed. This is not simple.
In addition, we must also be mindful that compassion plays a role in our efforts. This is also not simple.
The Torah never asks us to be perfect. It always asks us to try.
Mekor Hachayiim, Source of Life, as we move into Shabbat, continuing our journey through Elul, each day getting closer and closer to Rosh Hashanah, may we be mindful of our responsibility to chase after - run after justice. May we be mindful of the importance of inserting compassion. May we be mindful of our capacity for both.
Shabbat shalom u'mevorach,
Laurie
Don't miss out.
Register for High Holy Days.
Beineinu wants you.
Register for High Holy Days.
Bring family.
Register for High Holy Days.
Tell a friend or two.
8.21.15 Forgiveness Continued
This
evening will mark the start of the 7th day of the month of ELUL (reminder: it stands for "Ani L'dodi V'dodi li - I am my beloved and my beloved is mine). By the end of Shabbat, we will have
completed the first week in our process of reflection as we make our way
to Rosh Hashanah and Yom Kippur. A path towards forgiveness is
essential to any real reflection. We must be willing to forgive
ourselves and others. In Judaism, both are a mitzvah, we are actually
commanded to do both.
I have been spending a lot of time trying to figure out why forgiveness is so challenging, so difficult. Why is it so hard to forgive others? Why is forgiving ourselves seemingly impossible? Shouldn't it be easy (or at least easier than it is)? Afterall, wouldn't releasing ourselves and others from the weightiness of the wrong doing be seen as something desirable?
Like any good "student" who has a question, I "googled" to find out the answer. I watched some TED talks, YouTube vidoes, read a few articles, but didn't feel satisfied with the responses. Then, a friend reminded me of a poem I studied this summer at the Shalom Hartman Institute in Jerusalem. "Thank you" Mari Chernow.
I have been spending a lot of time trying to figure out why forgiveness is so challenging, so difficult. Why is it so hard to forgive others? Why is forgiving ourselves seemingly impossible? Shouldn't it be easy (or at least easier than it is)? Afterall, wouldn't releasing ourselves and others from the weightiness of the wrong doing be seen as something desirable?
Like any good "student" who has a question, I "googled" to find out the answer. I watched some TED talks, YouTube vidoes, read a few articles, but didn't feel satisfied with the responses. Then, a friend reminded me of a poem I studied this summer at the Shalom Hartman Institute in Jerusalem. "Thank you" Mari Chernow.
Mekor Ha'Chayiim, Source of Life, as we continue our journey through the month of Elul and make our way into Shabbat, may we be mindful of the tremendous power we have to forgive. May we reflect on this power and decide that we will forgive. No matter the failure, we will forgive ourselves. No matter the disagreement or harm that was caused, we will forgive others. We will forgive in order to achieve wholeness.
Shabbat shalom u'mevorach,
Laurie
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8.14.15
We are about to enter very precious and very sacred time - the Hebrew month of Elul (the month leading into Rosh Hashanah dedicated to reflection in preparation for our season of repentance).
There are many ways to "get into the spirit" including; creating a list of all of the "things" about ourselves we want to shed, reciting the traditional liturgy (Psalm 27 for Elul), identifying/naming the people we have harmed and fulfilling the mitzvah of asking for forgiveness, fulfilling the mitzvah of forgiving others and also sitting quietly in an attempt to have the mind be still.
Elul, spelled "aleph lamed fav lamed", is also an acronym for "Ani Ledodi V'dodi Li" - I am my beloved and my beloved is (to) me. This will be the focus of today's "Little Torah".
This is the season of repentance, turning inward. It's a season of looking closely at the person we have been over the past year and acknowledging where we have succeeded and where we have fallen short. Where we have been our best selves, elevating honors in dignity and compassion. Where we have missed the mark, causing harm and pain. When it's done right, it's not an easy time. Facing the truth about ourselves can be unpleasant and even scary. "Was that really me?" "Did I really do that?" Forgiving ourselves, forgiving others are incredibly difficult. For some reason detail and holding onto anger seem to be the usual trend.
And, what if this year we turn to ELUL - we turn to the beloved - that which is loving, tender and compassionate within each of us and around each of us. What if we relied on the fact that we are held in a continuous state of beloved-ness? What if we relied on the fact that Adonai, God, Holy Spirit, Supreme Energy, INSERT YOUR IDEA HERE, is in a continuous state of holding us in love so we can face the truth of ourselves and be able to forgive ourselves and also forgive others.
And, what if we are that beloved for someone else? What if our love and compassion for the other can enable that person to forgive themselves and forgive others? The Beatles wrote "All you need is love. Love is all you need." To many, they were rabbis - teachers of life. I think they were on to something here.
What if we understand "Ani Ledodi V'dodi Li" as; I will be a beloved to someone else and I know that someone will be a beloved to me? Could this understanding change the nature of how we enter into a process of self reflection and how we hold ourselves in front of the other when we are asking for forgiveness and when he/she is asking us for forgiveness?
Mekor HaChayiim, Source of Life, as we move into this last Shabbat before the month of ELUL begins, let us take time to sit in our own beloved - ness. Let us reflect on the power we each have to love, to show compassion, to be caring and kind. Let us reflect on the love, compassion, kindness and care that has been given to us by so many. Let us use all of this power to engage in a process of true self reflection so that we may enter the New Year, 5776 with a renewed sense of self and determination to do what we can to create a world that is flowing with kindness, compassion and peace.
Shabbat shalom u'mevorach,
Laurie
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